shariyat ki huray book one

5/23/2018 Shariyat Ki HURAY Book One

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THE

SHARIYAT-

KI-

HURAYBOOK ONE

Paul

Twitchelland Allen Feldman


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Dedicated to The VARDAN Masters ofthe Ancient Order of Boucharan

who waited patiently for the right

time to give this Message to the World.

Copyright 2013 by VARDANKAR

(All rights reserved)

For more information on VARDANKAR you may visitwww.VARDANKAR.com

or write:

VARDANKAR

P.O. Box 5491

Yeadon, PA 19050

USA


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THE SHARIYAT-KI-HURAY, Volume One

THE ANCIENT SCRIPTURES OF VARDANKAR, the Science

of Tuza (Soul) Travel brought to light for the first time.

These writings of golden wisdom which have always been

hidden in the spiritual worlds have now been translated andpublished for the first time.

Volume one is the first section of the works of the SHARIYAT-

KI-HURAY which was dictated by Sri Fubbi Quantz, the great

VARDAN Master, at the Katsupari Monastery in Northern Tibet.

Twelve or more volumes of the SHARIYAT-KI-HURAY will be

published.

The Shariyat-Ki-HURAY contains the wisdom and ecstatic

knowledge of those planes of the spiritual worlds, beyond the

regions of time and space. To read and study this highly

inspired book will give the reader an insight into the scriptures

of the Temples of Golden Wisdom.

The essence of God knowledge is laid down in these writings.

Those who follow VARDAN are involved in the Shariyat-Ki-HURAY

for it is their bible, the everlasting gospel. All worldly doctrines

on religions, philosophies and sacred writings are the off-

springs of the Shariyat-Ki-HURAY.

Table Of Contents

I. THE VARDAN -- THE DIVINE VOICE

OF HURAY

II. THE VARDAN SASTAS

III. THE DOCTRINE OF THE

VARDAN MARG

IV. THE KINGDOM OF THE HURAY

V. THE SPIRITUAL HIERARCHY

VI. THE LIVING VARDAN MASTER

VII. THE TRANSCENDENCE OF LOVE

VIII. THE SUPREME ATTAINMENTOF THE CHELA

IX. VISIONS OF THE HURAY

X. THE PURPOSE OF THE KAL

POWER

XI. THE WAY OF VARDAN PERFECTION

XII. THE SACRED WORKS OF

VARDANKAR


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FIRST INTRODUCTION by Paul Twitchell

The SHARIYAT-KI-HURAY, which means the "Way of

the Eternal," is the ancient scripture of VARDANKAR, the

science of Tuza (Soul) Travel and total consciousness.

It is possibly the oldest known on this Earth planet. TheSanskrit writings, consisting of the Vedas, Upanishads and

Mahabharata, cannot be traced beyond ten thousand years

on this planet.

The SHARIYAT-KI-HURAY is said to have been known

before the great antidiluvian deluge of this world, and beyond

that into the hoary years of those so-called mystical conti-

nents known to us as Atlantis and Lemuria.

The Naacal records are reported to be among the first

religious writings known to us, and they contain scattered

references to VARDANKAR, or total consciousness.

Only two monasteries in Tibet, located in the remote moun-

tains, have any of these writings in their keeping on this

physical planet. The SHARIYAT is located otherwise on

other planets and in other planes beyond this world.

These Tibetan monasteries are so well hidden that it is

doubtful anyone can find them, not even the Buddhist lamas

who have gained the power of moving about in the ethers

at their own volition. The keepers of these records are so

careful in their guardianship of them that no one can enter

these monasteries unless first screened by the monks, who

can read the seeker's aura like we scan a daily newspaper.

The SHARIYAT-KI-HURAY, the guide for those who

wish to reach the heavenly kingdom via the route of VARDAN-

KAR, is kept in respective parts in each Golden Temple,

beginning on this Earth planet and continuing on each

spiritual plane upward into the very heart of the Kingdom

of God.

It is mainly kepthere on the Earth planetin the spiri-

tual city of Agam Des, which lies in the high wilderness of

the Hindu Kush mountains in Central Asia. Only those who

are able to travel in the Atma Sarup (Soul body) can reachthis strange community of adepts and study the ancient

scriptures of Truth.

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VARDANKAR is the basic foundation for all religions,

philosophy and scientific works in our world today. It is

closer to being in its original form, as the science of Soul

Travel, than any of the other paths to God. However, it is

neither religion, philosophy or metaphysics, for it is the

VARDAN-Marg, meaning the path of VARDANKAR.It has been handed down by word of mouth from Rama,

the first known world savior, who came out of the deep

forests of Northern Tibet and traveled down to Persia,

where he paused long enough to give these secret teachings

to a few mystics whose descendents were to become the

followers of Zoroaster, the Persian Sage.

Rama then proceeded to India where he settled and taught

that man could have the experience of God in his own

lifetime.

VARDANKAR was revealed to Rama by one of the ancient

VARDAN Masters. It is likely that he was lifted out of the body

and taken to the city of Agam Des, where the SHARIYAT-

KI-HURAY was shown him and the opportunity to study

its contents was provided.

No written instruction was available to the followers of

VARDANKAR until about the thirteenth century, when Jalal-

ud-din Rumi, the mystic poet of Persia, hinted at it in his great

poem, "The Reed of God."

About the sixteenth century, Kabir, the Hindu mystic

poet, took it upon himself to unwrap the mysteries of the

ancient science of Tuza Travel.

He had quite a time with his adversaries, for everybody

who believed in orthodox religion thought he was crazy

and tried to kill him. Those who were followers of the science

of Tuza Travel knew he was mentally wrong for revealing

the Truth. As a result, they hounded him until he could

scarcely keep himself alive, spending most of his time in

hiding.

There was a corruption of the original teachings by word

of mouth, and several other paths came out of this. Some

of these were Shabda Yoga, Santon, Magi, Cult of Dionysus,and a few other mystery schools that are generally well

known to us. Each part of the divine knowledge schools

branched off into its own particular way as a path to God.

The six great religious systems of India are only branches

of the God-Vidya (God knowledge) that we call VARDAN. So

are the religions of the West, and every continent, including

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Africa and Asia. A study of the "Golden Bough," by Frazer

will bear out what is being written here.

Basically, the main principle or vital part of VARDANKAR

remains as out-of-the-consciousness projection, which is far

beyond the astral or any other lower plane movements.

Corrupted from the original source as man developed invarious parts of the world into a semblance of religion and

worship, man fell away from the main stream of Truth and

created his own gods and rituals. Thus we find that there is

some truth in the story about the Tower of Babel.

The Shariyat-Ki-HURAY consists of about twelve

books, each book comprising twelve to fifteen chapters each.

These chapters average about thirty thousand words and

are made up of cantos, or what we call verse in dialogue

form, in which the HURAY (God in English) speaks to

His chief disciple, Sat Nam sometimes called the Sat Puru-

sha, Lord of the spiritual plane of Soul, or the fifth region.

He is believed by some to be the supreme HURAY but is only

the first manifestation of God.

Not all the writing is made up of cantos or free verse.

Often it is in straight narrative, or legends and stories.

Sometimes it is in allegories or fables. But altogether it is

the whole Truth, concise in all its departments that tell

everyone what life really consists of and how to live it.

Statements of the highest spiritual nature are uttered

by the HURAY to Sat Nam to show that the Supreme Deity

wants all Souls to be lifted into the heavenly realm again :

"I am eternal, therefore, I am free. All who come unto Me

shall experience freedom of eternity.

"Freedom is a completeness within itself, for Soul must

enter into the Divine Light or suffer the effects of the

lower reality.

"The true reality in any universe of Mine is Spirit, and

he who looks upon it as giving him existence and experience

is indeed a wise man."

The ancient books of the Shariyat-Ki-HURAY are

indeed the true Light and the Word of God: it takes upand discusses every phase of life in both matter worlds and

the highest planes.

Those who are fortunate enough to be able to peruse its

golden pages are indeed enlightened Souls. Usually, it is

the Spiritual Travelers who make it their concern to study

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this golden book of wisdom and spread its Light to those

who will listen.

Indeed, as Rebazar Tarzs, the torchbearer of VARDANKAR

in the world today, points out, only the courageous and ad-

venturous in spirit ever have the opportunity to see and study

its wondrous pages.Whatever there is to receive in Truth for each of us, is

only in accord with our individual consciousness.

One will find within these pages an answer to every question

man has ever devised to ask of any greater ones. All that

which is Truth is here now, within these pages.

Paul Twitchell

SECOND INTRODUCTION by Allen Feldman the Margatma the

living VARDAN Master.

When Sri Paul Twitchell brought out these ancient teachings

in 1965 he gave them the name of ECKANKAR.

The highest path has had many different names and many

different masters. The path of Out-of-Body Tuza (Soul) Travel

has always been the most direct path back to God or HURAY.

But only when led by one who holds the Rod of VARDAN power

and is appointed by the Order of the Boucharan which in Paul's

time he called the order of the Vairagi.

Unfortunately when Paul translated (died) in 1971 there was no

one to hand the Rod of Power to who could take over for him publicly.

Paul made a list of 4 members but never picked a successor.

He could not because no one was ready to take on the 12th

initiation yet. When Paul translated (Died) in 1971 the Rod of

power was passed to the great Rebazar Tarzs who is the Tourch

Bearer. It was a sad day for many Eckists to see there once high

path reduced to an offshoot path. Frankly most did not knowwhat had happened. Some tried to follow Rebazar but had little

or no access to him except on the inner planes.

Darwin Gross who was appointed by the Eckankar board of

directors, tried to keep the teachings on track but it was impossible

because the Rod of Power had been passed to Rebazar Tarzs and

Darwin was not a true Master.


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The high path went underground under Rebazar Tarzs for there

was no Master to physically take over for Paul and teach the

path openly.

Like all offshoot paths Eckankar began to rapidly deteriorate

as it was not being run by a true VARDAN Master.

Harold Klemp has changed the path so much since thedays of Paul that it is scarcely recognizable today. But

Darwin although he tried to maintain things was in a losing

battle without the Rod of VARDAN power.

In 2013 the Spiritual Hierarchy under the direction of various

masters and Silent ones under the direction of the HURAY or

God, decided to bring the teachings out using a new Master

Sri Allen Feldman under the new name of VARDANKAR.

Although I was chosen I am humbled and am aware that had

there not been such an urgent need to get the VARDAN teachings

out to the public, I would have not received the Rod of Power on

October 22nd 2013.

I have been personally stretched to say the least and it has been

difficult but the teachings must be gotten out regardless and all

must learn to never worship personalities but to look instead to

the goals of VARDANKAR of Self Realization, God Realization

and VARDAN mastership in this lifetime or the next.

Each living VARDAN master is unique and must surrender to

the will of HURAY (God).

It is my hope that we can rekindle the work of Paul and

revitalize it through VARDANKAR.

VARDANKAR will never be for the masses but there are

many millions who are ready.

I will be writing the Shariat-Ki-HURAY volumes 3 and 4

over the next 2 to 3 years. There are other things that must

be done first.

The Shariyat-Ki-HURAY book one is a wondrous book written

by a remarkable VARDAN Master.

It has been translated in order to be suitable for VARDANists as

well as the public.

The following terms have changed from 1971 Eckankar

to 2013 VARDANKAR.

Shariyat-Ki-SUGMAD Shariyat-Ki-HURAY

Eckankar VARDANKAR

SUGMAD HURAY

ECK VARDAN

ECKist - VARDANist

Mahanta Margatma

Soul Travel Tuza Travel


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Vairagi - Boucharan

This book is awe inspiring and should be read by all true

VARDANists as well as anyone who truly desires truth and is

willing to set aside all dogma, opinions and beliefs long

enough to prove for themselves through their own personal

experiences that what is written hear is the way back to the highworlds of God within this lifetime and a golden blessing to have

access in the physical world to this great wisdom!

May the Blessings Be.

Allen Feldman

January 2014

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Chapter One

THE VARDANTHE DIVINE VOICE

OF HURAY

VARDAN is the totality of all awareness.IT is the omnipresence of the HURAY, the omniscience

and the omnipotent, the Allness of the divine HURAY in

His kingdom and the universes.

Life is concerned only with the primal VARDAN, or the

Word of IT. This is the essence of life. Nothing is greater

than the Word of the worlds.

Hence the HURAY speaks to us only through the primal

sound. IT has no other way of contact other than through

the VARDAN, or creative energy. Out of the Divine Voice all

other sounds flow.

Those who are in IT distinguish between the primal word

and the manifest worlds, between the original music and

its echo. They are able to point out the difference between

the DHUNATMIK sound and the VARNATMIK sounds.

The all-creative VARDAN is the Voice of the HURAY, out

of which all other sounds arise. At the same time ITS divine

strains linger in all material planes as echoes of the original

melody.

The Voice of the HURAY is the DHUNATMIK, the sound

which cannot be spoken. IT has no written symbol. Such is

the music of the HURAY. The VARNATMIK is the sound

which can be spoken or written. Hence, the scripture of the

Shariyat-Ki-HURAY can be spoken and written on the

lower planes. But in the higher worlds it is only the heavenly

white music.

The VARDAN is the Ocean of Love, a life giving, creative sea,

heard by the divine followers of the HURAY. Within the

Ocean of Love is the total sum of all teachings emanating

from the HURAY. IT is the Divine Word, for IT includes

everything that IT has said or done, and what IT is.

The Voice of the HURAY includes all the qualities ofthe magnificent Being in the Ocean of Love and Mercy. IT

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is a continuous process, flowing down from ITS place in the

Celestial Kingdom, into all worlds below.

This Ocean of Love and Mercy projects ITSELF in the

form of waves emerging out of a fountain. Since IT contains

the qualities of the HURAY, IT can only appear on the

lower planesincluding the physicalas a form of con-sciousness.

Hence, as IT reaches the Soul, or Atma plane, IT manifiests

ITSELF as Sat Nam, in Sach Khand. Here this divine Being

becomes fully personified for the first time, manifesting all

of the qualities of the HURAY.

Sat Nam becomes the personal Creator, Lord, God, and

Father to all who are religious followers. He is the source

out of which the Voice, the Wave of the HURAY, flows

to all worlds below IT.

ITS Voice may be heard and seen by those who are able

to participate in IT throughout the worlds of the supreme

Deity. IT may be seen and heard only by those awakened

selves, who have received the Initiation from the VARDAN

Adepts.

When the human consciousness in one has been awakened

and he hears and sees the Wave of the HURAY, he is the

enlightened. He hears the HURAY, sees IT and feels the

omnipotency of IT for the VARDAN is the divine Deity expressing

ITSELF in all that is visible and audible.

The Wave of the HURAY'S Voice, issuing through Sat

Nam, flows outwardly from the Ocean of Love and Mercy,

reaching the vast boundaries of the spiritual worlds and

of all creation. Then IT flows back into the ocean again,

as do the waves created by a pebble dropped in a still pond.

Moving on IT all power and all life appear to flow out-

wardly to the uttermost bounds of creation, and again on

IT, all life appears to be returning to Sat Nam. Therefore,

it is the returning wave of the Voice that Soul must look

to for help.

The VARDAN Adept makes the connection, and the individual

Soul is linked with this returning wave. It is then that Soul orAtma starts ITS journey again toward the heavenly worlds,

leaving all the worlds of mortality behind.

Thus the HURAY will speak to those who are obedient

to ITS Word, for IT holds all life within ITS hand. All shall

have Light and the Word if they listen to IT and obey.

The HURAY has little involvement with embodiments.

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ITS relationship is only with consciousness, striving toward

a totality of Awareness so that every Atma will recognize

Itself as being one with IT.

The HURAY is omnipresent, omnipotent and omniscient

in all life, and IT desires to have Atma share these qualities.

He who listens and sees the living VARDAN will experience theseGodlike qualities, and may use each for the welfare of all

concerned.

Hence, the supreme doctrine is the Voice of the HURAY.

He who follows the golden arrow and crosses the mighty

moat of heaven, where within the deep ravine sparkles and

shimmers the strange translucent mist, enters into the secret

kingdom of the holy HURAY.

The Voice that calls him is that which VARDANists all take

the first step upon the path to pass through the narrow gate

and receive the graces of the Holy of Holiest. Only he who

is pure of heart will be able to partake of the arcane ecstasy,

and become aware of the divine ground of Being.

Within the Temple dwells the HURAY. Unapproachable

in ITS state except by the purest Atma, descriptions are un-

worthy of IT. The Atma can only experience the HURAY in

the state of freedom. Those who are faithful will be free

and able to live in the radiance of IT.

Fasting, eating certain foods, praying, beseeching, pleading,

practice of austerities, and the love of the HURAY will never

lead the Atma into the secret dwelling place.

The HURAY is engaged only with life and the Atma,

and never with forms, symbols and objects. The Atma is

immortal, cannot be injured, pierced, broken, wronged,

drowned or stolen.

The Voice speaks to all who listen. IT speaks in the whisper

of the wind, the roar of the sea, and the voices of birds and

animals ; in all things. IT tells all who listen that IT will

never bring riches, fame, wealth, healing or happiness to

those who seek these mundane gratifications.

All who listen, obey, and surrender unto IT shall have

whatever is ITS desire, be it riches, wealth, healing, happiness,enlightenment, or understanding of the divine wisdom.

The HURAY sends ITS messengers into this world as

warriors. None come as doves. They are the eagles who must

seek food for the young. They are the shepherds who keep

the wolves away from the flock.

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The Adepts for the VARDAN are the swordsmen of the HURAY.

Whenever they travel the pace of karma is quickened.

In their wake comes the storm that divides nation against

nation, and family against family. The elements of the wrath

of the VARDAN bring down temples, demolish cities and tear

Souls asunder. It brings storms, floods, earthquakes, warsand catastrophes.

Each Atma must fight Its battle against the storm of

karma and the forces of the lower kingdom until victory is

at hand. Then the realm of the HURAY is opened unto

the victor.

The spiritually blind can never see the Light, nor the

deaf hear the Voice of the HURAY. He who claims to be

a Master but is blind, shall reap the harvest of wrath. The

one who says he is a listener of the Voice but is deaf, shall

be torn asunder by his lying tongue.

The gods who are the messengers of the Divine Voice

know and see the blind and the deaf. They know the liar,

the questioner, and the deceiver. They know that these shall

not see the face of the HURAY.

He who has the eyes to see shall view the Light of the VARDAN

upon the face of the Margatma. He who has the ears to hear

shall gather unto himself the wisdom of the Voice of VARDAN

within the worlds of the HURAY!

He who must know and see and hear shall be the perfect

Soul. He has received purification and is ready to enter into

the Heavenly Kingdom once again. He is an instrument and

can talk with the Lord and be led by It.

Hence, wherever the Master goes the VARDANist follows. For

he is always the instrument of VARDAN. The purification of

VARDAN, the Voice of the supreme HURAY, causes the forces

of the lower nature to cease. The cessation brings a warfare

and, therefore, all know that life in the Pinda universes

is a struggle between the spiritual and physical.

Man, the apex of the Pinda universe, is known as the

conveyer of the seeds of Kal Niranjan2. The Kal and its

children do battle with the VARDAN and ITS children. The waris always between these two powers, resulting in victory

for the VARDAN for those who desire it so.

Whosoever wants the life of the VARDAN must remember the

falseness of the Kal. Soul must exist upon the essence of1Physical universe. 2 Kal and Kal Niranjan is the negative power.

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the VARDAN. The Voice that speaks must be that which leads

the chela into the true home of the HURAY, the Ocean

of Love and Mercy.

Therefore, Soul must know that life and love are not in

the Voice of the Pinda consciousness. Nor is it in the Voice

of the Nuril existence. Nor is it in the Karan Sharir2.Nor is it in the Manas3world. It is only in the world of

VARDAN. Unless one hears that which we know as the BANI

and that which is the NADA BINDU, the seed sound from

which all things grow, he has heard only the voices of these

other worlds.

The wolves who come in sheeps clothing will sing the

praises of the Voice of the lower worlds. Heed them not.

Only listen to the messengers of the supreme HURAY. They

who travel from the VARDAN to the regions of Jot Niranjan,

are the prophets of old. They are the instruments that the

HURAY uses to give ITS message to the universes.

The Voice is that Essencethe Holy Ghost, the Comforter,

the Divine Spiritthat gives life to all. It has many names-

Shabda, Logos, the Word, the Nada, Shabda Dhun, Akash

Bani, Sultan-ul-Ashkar, the King of the Ways, Ism-i-Asm,

Lalma, Kalam-i-Lahi, Surat Shabda, Ananda Yoga or Anahad

Shabda. Others call IT the Vadan, Dhun, the Heavenly Music,

and other names. Only those who follow the VARDAN Marg4know the truth that life consists of the VARDAN Master, the

Bani and Jivan Mukti5.This is the way man leaves the Pinda and finds his way

to heaven again. All must go this way. He might go another

way, but the Marg is then slower. When his persevering

efforts have brought him victory he shall have the perfectly

clear understanding that all he can do for himself is useless

unless he accepts the Way of VARDAN.

When one has definitely stripped off the Pinda values, then

the VARDANSHAR6will burst forth, and the heavenly music

will bring ecstasy. Upon this encounter he will find that

there is no path, for there is no place to go. All is eternity.He is at the unique and the fundamental center of All.

This is Jivan Mukti!

1Nuri, Astral 2 Karan Sharir, Causal Body 3 Manas, Mind 4 Marg,

Way or Path 5 Jivan Mukti, Spiritual liberation during this lifetime

6VARDANSHAR, State of God-Realization Consciousness.

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This is the deliverance, the disappearance of the illusion

of servitude, because of man's unhappy conduct toward man.

This freedom takes away his blindness and opens his eyes.

It takes away his deafness and opens his ears. He proceeds,

with the help of the Master, who is the Spiritual Traveler,

to receive his Initiation into the holy VARDAN. Then all thingsare made whole again.

Thus he knows that the modus operandi is not the cause

which precedes all form and consequently precedes it. It is

only the instrument through which the first cause operates.

He who looks upon the face of the mighty HURAY will

never again be the same. He will thereafter be like the lion

upon the trail of the deer. Hunger will drive him to the

VARDAN-Marg and he will find the Holy Spirit in time, be it

through the help of the Master, the Son of Heaven, or by

his own way. But be aware, for he will find IT.

Be on guard, lest he who seeks without the Vi-Guru7finds

those who only appear as the Holy One, claiming to be angels

or saints. Let none deceive the chela. If he who seeks is a

chela of a Vi-Guru, he cannot be deceived by the Kal Niranjan.

If he has not the armor of Spirit, he can be misled.

The Kal is treacherous and the lower worlds are filled

with those who are desiring to be recognized as great deities.

A vision may be the creation of the manas. Man spends much

of his time viewing creations of the mind-manas. Such

creations are not reliable communicants. Without the clear

vision of the Vi-Guruhe who is the Masterand the tests

given by him, one cannot be assured of what he sees or hears.

Every Spiritual Traveler, or Vi-Guru, will give the Word

to the chela to call upon the Master. If the vision fails to

reply then it is false. He cannot see the holy Light, nor hear

the holy Sound. He is the blind and the deaf whose eyes and

ears are sealed until the Traveler arrives to unseal them.

Upon arrival in the worlds of the true spirit, there is no

path on which to travel, no door to open, there is no gate,

there is nowhere to go because there is no need to go any-

where. This is the wonderful secret of the HURAY.The HURAY is within every man but due to ignorance,

man is always seeking IT on the outside ; seeking ITS Word in

the noises of the Pinda kingdom.

7 Vi-Guru, The Supreme Guru.

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It is true that the Word, the Voice of the HURAY, is

difficult to hear, but it is easy to submit the Self to those

who have IT. It has always been the case that all have not

received the Word, and yet they had the protection of the

Travelers. Surrender to the VARDAN Master, who is the in-

strument of the VARDAN, is the great pleasure of life. This pathof surrender is only used by those who are mortals. He who

is mortal must follow the way of submission.

Man must give himself to the Holy Spirit of the HURAY.

He must let the Voice of Silence lead him into the heavenly

worlds. If he, who follows the Bani be brave, there shall be

victory, but if he be fearful, only death of the mortal self

shall result. Beyond this death of the Pinda Sarup8 there

shall be nothing for him. He shall live in darkness and ignor-

ance until the Vi-Guru sees him and has compassion on his

suffering.

If the Vi-Guru looks upon mortal man with compassion in

his eyes, that mortal shall be given the instant way into

heaven. He shall find himself caught up in the twinkling of

an eye into the Ocean of Love and Mercy. When the Vi-Guru

turns his head aside and passes on, the mortal shall continue

his life suffering until he learns to ask the Saint to show him

the way out of the Pinda world.

Love comes to one in whom the Word has stirred. It is

like the rushing of the mighty winds, and the tongues of fire.

This message of love is translated from the Word of the

HURAY to all the universes and to every living being. It

is the message that is given to all entities living on every

plane of the spiritual universes by the living. VARDAN Master

of the highest Order. It is the difference between the recorded

scriptures and the VARDAN.

It glorifies the living Master and gives to those who ask

the Crown of Lifethe holy Initiation into VARDAN, approved

by the VARDAN Master. No chela is ready for the Initiation until

he has undergone the trials of the cave of fire, and the water

test. These are all encountered on the path of VARDAN, before

reaching that spiritual level of Initiation.Thereafter, the chela enters into glorious life with the

HURAY. But until then he will be blown before the wind

like the chaffs of wheat scattered over the fields. He will

suffer the agonies of spirit until the burden seems too great,

8 Pinda Sarup, Physical body.

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and all is lost. He will drown himself in tears and pleas to

the HURAY to give him amity and rest. But it will appear

that the divine Deity has turned ITS face away and the VARDAN

Master has forsaken him.

He will yearn for peace and tenderness but none will be

forthcoming. All hope will die within him, and he will feelthat his life is unworthy of anything but the Kal Niranjan.

the Prince of Darkness and materiality.

The Godman does not come into this world to make new

laws, nor to destroy existing laws, but only to uphold the

Universal Divine Law, unchangeable as IT is. His message

is one of hope, fulfillment, and redemption for those in

search of the HURAY. He is a great cementing force,

transcending all denominational creeds and faiths and pre-

senting a way out of the worldly religious strongholds.

He travels high into the ethereal atmosphere of the spiri-

tual worlds and like the skylark establishes an abiding link

between the mundane life on earth and the pure spiritual

heaven. All religions are subject to the Godman's love and

yet none shall bind him, for he gives to all humanity what is

essentially sublime for every individual Soul.

The gulf that separates the pontifical heads on one hand

and a truly God-intoxicated Soul on the other, is vast. The

God-intoxicated Soul, who is the living VARDAN Master, com-

bines in his person all that the scriptures contain and much

more besides.

He is the living embodiment of all that is religious, the

spirit of life lying dormant in others. He is the awakened

Soul, transcending time and space and causation, holding

the past, present and future in the palms of his hands as

an open book. He is the Master of the creative life impulse

throbbing in all things, visible and invisible, and is able

to work simultaneously on all planes--physical or terrestrial

subtle or mental , causal or ethereal , and even beyond into

the supreme worlds of the Anami.

He is the "Word made flesh," as spoken of by John the

Apostle, and dwells among all races to gradually lead theaspiring Soul back to the eternal Godhead, from plane to

plane with varying degrees of density. The VARDAN teachings,

which he gives, promise a practical way out of the dense

matter into the pure spiritual sunshine. The VARDAN, or Word,

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manifests in the Master and is revealed to those whom he

may so choose to call his own.

His experience is a direct Soul manifestation unlike those

who work on the intellectual plane and quote scriptures in

support of what they preach.

The only reason the Godman uses the scriptures is toexplain correctly and interpret the spiritual experiences of

Soul in Its journey homeward, in addition to the actual

practical inner events granted to individuals. Thus he leaves

no room for doubt and skepticism.

All knowledge one has at this point is based upon sense-

perception, or derived from intellectual ratiocination. The

knowledge that the true, living Master gives is direct and

immediate, coming from actual Soul experiences apart from

the physical senses and human consciousness. His words are

charged with the VARDAN currents surging within him. They

sink into the inner self of the listener, leaving little doubt

about the existence of Soul experiences.

VARDAN is the golden thread, so fine as to be invisible yet

so strong as to be unbreakable, which builds together all

beings in all planes, in all universes, throughout all time and

beyond time into eternity.

Since the first flicker of consciousness dawned on human

intelligence this thread was there, and it caused man to

probe into the depths of himself to learn about the experien-

ces of the inner life. Man is older than religions, but not

older than VARDAN, for IT predates all life on Earth. IT was in

the beginning and the ending of all things, and is what sus-

tains us in the present. ITS very presence is the essence of

the HURAY.

Thus man being older than religions but younger than

the VARDAN has caused him to wonder about this golden thread

of life, and he has begun to look for the answers to the

riddle of life. In the end he will learn that all religions

established so far throughout the world have their origin

in the Godman, the living VARDAN Master who comes to this

world, lives among humanity, and guides all footsteps to theKingdom of God. Every religion in this world is a living

testimony to this sacred truth.

The natural way back to God is known as VARDANKAR,

ancient science of Tuza Travel, which is an exact science

embracing the purest of the original teachings. It is the

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original of ITSELF and its simplicity, once grasped, is stagger-

ing to the intellect. It is the most ancient of all teachings,

known to us in its earliest form through the Naacal writings,

which are also hidden in the Katsupari Monastery in Northern

Tibet under Fubbi Quantz. It is the original fountain from

which all faiths spring.It is the same basic truth which Yaubl Sacabi expressed

so concisely during his time on Earth many centuries ago

in a few powerful words : "The HURAY is the essence

of everything within us." Herein lies the key. There is nothing

vague or complex in this statement, nothing which cannot

be applied to all persons living in the physical world. Yet

few people are able to step through the tenth door which

leads Soul into the heavenly worlds. This is the basic principle

of VARDAN. Heaven exists in all persons and all persons have

access to It.

All religions teach that God is within, but this is not true.

It is not God, the HURAY, that is within every Soul, but

the essence of God, or that known as the VARDAN.

The methods of VARDANKAR state explicitly how to find

this state of consciousness which exists within Soul. The road

leading to this state, which is the Kingdom of Heaven, starts

behind the eyes at a point between the eyebrows. This is

the tenth door, which leads Soul to the original heavenly

home from which It started eons ago. When all conscious-

ness is withdrawn from the body to focus at this point then

the marvelous journey of Soul begins.

The human body does not have to die to make these

journeys to God. Each visit will be only temporary until one

leaves the body for the last time on Earth. This is the art

of death in life. The meaning of this was brought forth when

Rami Nuri, the great VARDAN Master in charge of the SHARI-

YAT-KI-HURAY in the House of Moksha at Retz, the

capitol of Venus, said, "He that wants life badly will never

have it, but he that gives it up for the VARDAN, shall have all life."

This is the true meaning of the death-in-life struggle, for

once life is given up to serve only the VARDAN, he who does sobecomes blessed. Truth is manifested when one seeking God

wants to be shown the supreme Deity, for he has only to

look upon the living VARDAN Master to fulfill this desire. Gopal

Das once stated that, "whoever has looked upon the face

of the Godman has seen the living image of God." This means

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the living VARDAN Master has been sent to this world to serve

and act for the highest reality. He has been sent by the

Divine Power to administer to all who need him during his

sojourn on Earth.

"Those who follow the VARDAN take nothing for granted, for

they must prove it for themselves. Only then will they knowthat God so loved them that HE sent a living Master to

bring Souls home to HIM," Gopal Das said, repeating the

words from the Shariyat-Ki-HURAY.

The chela must prepare for the journey back to God.

This journey is a narrow footpath, and it is best to leave all

baggage behind for it is filled with desires and attachments.

Cast off the yoke that weighs down the chela. But the chela

keeps saying to himself, "Am I worthy of God?"

No one is worthy of God. It is only through the Grace of

the supreme HURAY that we become worthy. Only the

living VARDAN Master can bring this Grace to those who seek

IT, for he is the pure instrument of God on Earth. So we must

keep our faith with the living VARDAN Master and live in his

presence as much as possible.

In prehistoric times man took an enormous leap upward

from the animalistic life with the development of conscious-

ness. Now VARDAN is giving the human race the opportunity

to take another equally great step upward, into Cosmic

Consciousness. The effect will enable man to make more

spiritual progress by this second step than he made materially

through the first.

The HURAY is what there is and all there is, so that

no name can really be given IT except the poetic name of

God. IT is neither old nor new, great nor small, shaped nor

shapeless. Having no opposite, IT is what opposites have in

common; IT is the reason why there is no white without

black and no form apart from emptiness. However, the

HURAY, as we know IT, has two partsan inside and an

outside. The inside is called Nirguna, which is to say that

IT has no qualities and nothing can be said or thought about

IT. The outside is called Saguna, which is to say that IT maybe considered as eternal reality, consciousness and joy. This

is the part that man knows and remembers after experiencing

the God-Realization state.

Because of Its joy in reaching this state, Soul is capable

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of enjoying Itself in play. This type of play is called Lila,

and is like singing and dancing made up of sound, silence,

motion and rest. In this kind of play Soul will lose Itself and

find Itself in a game of hide and seek without beginning or

end. This is the joy that the orthodox religions speak about,

but in the losing of Itself, It is obliterated; It forgets thatIt is the one and only reality and plays that It is the vast

multitude of beings and things which make up this World.

In finding Itself, It is remembered; It will discover again

that It is forever the one behind the many, the trunk from

which the branches of the tree growthe tree itself. It knows

again that Its seeming to be many is always Maya, or illusion,

art and magical powers.

The play of Soul is like a drama in which Soul is both

the actor and audience. On entering the theater the audience

knows that it is about to see a play, but the actor creates

maya, an illusion of reality which gives the audience extreme

emotions of joy or terror, laughter or tears. It is in the joy

and sorrow of all beings that Soul, as audience, is carried

away by itself as the actor.

Among the many images of God is the Hamsa, the divine

bird, which lays the world in the form of an egg. It is also

the syllable "HAM" that God breathes out, scattering all

galaxies in the sky. With the syllable "SA" it breathes in,

withdrawing all things to their original unity. The syllables

"HAM-SA" may also be heard as "SA-HAM," or "SA-AHAM,"

which is to say, "I AM THAT," or "THAT Soul"what each

and every being IS. Breathing out, God is called in the lower

worlds by the Indian name of Brahma, the Creator. Holding

the breath out, God is called Vishnu, the Preserver of all

these lower worlds. Breathing in, God is called Shiva, the

Destroyer of Maya, or illusion.

This is the ancient truth without beginning or end. Soul is

sent into the worlds of matter where It loses Itself, and finds

Itself. It always lives in various forms, in periods known as

days and nights. Each day and each night lasts for a Kalpa,

which is four and a quarter million, (4,320,000) of our years.The day, which is known as Manvantara, is divided into four

yugas or epochs which are named as in the throws of the

game of dicethe first is Krita; the second, Treta; the third,

Dvapara ; the fourth, Kali.

Krita Yuga is the golden age, the era of total delight in

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multiplicity and form and every beauty of the sensuous world.

It endures for 1,728,000 years. Treta Yuga is a shorter era

which lasts for 1,296,000 years, and is that period when

everything starts to go amiss and every pleasure has some

anxiety attached. Dvapara Yuga is shorter than these. It

runs for 864,000 years and in it the forces of light and dark-ness, good and evil, pleasure and pain are equally balanced.

Last comes the Kali Yuga, lasting for 432,000 years, in which

the universe is overwhelmed by darkness and decay, and Soul

is lost in a delight which is hardly more than a disguise of

horror. The form of Shiva takes place here and the universe

is turned to ashes and nothingness. This is when the Lord

HURAY takes up all Souls to the next plane, the fifth

world, and destroys the lower regions in fire and ashes.

Souls who have been transplanted to this upper region

will sleep for one thousand years before returning to the

new worlds of matter, where they find themselves in original

unity and bliss. They remain in this Kalpa of 4,320,000 years

in a life of total peace, before the cycle starts again.

As God breathes out, the worlds are manifested. These

worlds are not our own Earth planet, nor those planets and

stars in the sky, but the worlds we cannot see that are hidden

in the body of the tiny ant or bee. The stars of our heavenly

world can be contained in the eyes of a swallow. There are also

worlds around man that do not respond to our five senses,

worlds which are great and small, visible and invisible, and

are as numerous as the sands on the seashore.

These worlds are levels of consciousness. They are made

manifest by the Lord HURAY and it is the divine purpose

that all beings pass through these worlds at some time or

other. Each Soul will pass through what is the twelve paths

or divisions of the Wheel of Becoming. This is the Wheel of

Eighty-Four, which goes the complete round of the Zodiacal

circle. It is here that Soul spends eighty-four lacs in each

Zodiacal sign, and each lac is equivalent to one hundred

thousand years. Eighty-four lacs amount to eight million

four hundred thousand years.A wandering Soul, making Its way from birth to birth, may

possibly be required to pass Its long and tiresome course

through all these signs of the Zodiac, provided Its karma

calls for it. But there is an escape, and that is to meet with

the living VARDAN Master and accept him. The Master will link

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him to the VARDAN stream of Life and there are no further births

for him. He is now free of the Wheel of Eighty-Four.

He will reach that place where he is no longer desirous of

the fruits of action, as all within the lower worlds are seeking

action motivated by desire for results, whether good or

evil. This binds them to the Wheel of Becoming by theirkarma. Each will stay bound to it as long as their ignorance

is prevalent and as long as none meet with the living Godman.

Each must come to that position or level of spiritual under-

standing in which he knows that, "I have come to be, and

I shall cease to be." in the words of the living VARDAN Master,

Peddar Zaskq.

One must set aside all ideas, opinions, theories and beliefs

and look earnestly and intently at the one great principle

of VARDAN, the "I AM." Whosoever does this will find himself

awakened by the knowledge of the divine Self, that there is

no other center of the VARDAN than himself. Thus he is liberated

while still in the human form, before the death of the body,

and before the dissolution of all worlds at the end of the

Kalpa. He has reached the state of Jivan-Mukti, liberation

of Soul via sound current.

On all sides, within and without, he sees all beings, all

things, all events, as only the playing of the Lord HURAY

in ITS myriad forms. He has become the co-worker with the

HURAY and cannot do other than the will of the Divine,

for His will is that of the highest. He is no longer able to

address himself as, "My Soul" or "Your Soul," for now he

is Soul Itself, and must at all times see from this specific

view point.

No one shall reach these joyous heights of Spirit unless

he has been trained in the works of VARDANKAR. A specific

attitude and viewpoint is necessary for the satisfactory

utilization of the spiritual powers; he who uses them must

be free from emotional bias and entirely detached and

serene in his attitude. Otherwise, he will be a failure at

traveling the path to God.

A knowledge of mechanics is not at all necessary for thespiritual works of VARDANKAR; it is the attitude that is

all important and that determines the nature of the ultimate

issues of God. This attitude can only be arrived at by self-

discipline and purification of Soul.

Thus the greater ceremonial rituals of the Initiation into

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VARDAN are unsuitable for the use of anyone save a trained

Initiate. But there are many minor rites that can be used

by anyone who achieves a steady mind. Knowledge is secon-

dary to all things in the spiritual works except for the issues

at hand, to know whether it is right or wrong to take a

specific course.Every decision in life depends upon the factors that lie

behind it. The physical plane, as man sees it, is the end

result of a long chain of evolutionary processes that have

gone on in the more subtle planes, the realms of Soul, mind,

causal and astral planes. Consequently, every problem of

human nature, every decision that man makes on the physical

plane, will have a magnetic field of its own, an aura com-

posed of factors from each of these levels of consciousness.

The Initiate realizes this because every action is composite.

He must determine the relative proportion of these different

factors and discern upon what level the action has its nucleus.

When man comes into the state of Soul-Consciousness, he

realizes that each plane of existence has its own laws and

conditions, and that these cannot be overridden by any

power, however great, except by the will of the Godman.

Each plane exists because of the one above it, to the extent

that the powers and mechanisms can be adjusted and directed

to its own conditions. Only the living Godman has power to

bend any circumstances, conditions and laws of any of the

planes within the universes of God. He seldom does this,

nevertheless he has the authority, for he is the manifestation

of the Lord HURAY upon this plane, and every plane

within the worlds of worlds.

Man cannot change anything in life, but his own ego tells

him that it is possible. These are only the false whispers of

the King of the Lower Worlds, in order to hold Soul and

trap It there. As quickly as man learns that his powers are

puny, the sooner will he put his feet upon the path to God

by the way of VARDANKAR. The sooner this is done, he will

find himself being led by the living VARDAN Master, who has

taken over to assist him in reaching his true home again.

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Chapter Two

THE VARDAN SASTAS*

To understand the HURAY, the Lord of all Universes,

is to understand nothing. That known as the HURAY is theAllness of life, the fountainhead of Love and Mercy, to be

named with any name you wish.

Spiritual essence is based upon the Margatma, the inner form

of the living VARDAN Master. This is the radiant form, often

titled the Nuri Sarup, which gleams like a thousand stars in

the night. Until the chela is able to view and speak with the

Margatma, and to travel with him in the worlds of spiritual

life, he is without true realization.

To understand the HURAY, in the very beginning it is

best to understand the Margatma, the living Godman. This is

the affirmation and declaration of the HURAY, involving

neither denial nor negation but a placing of full belief in

the Margatma to know what God might be. VARDAN is the true

path, and Its own spiritual practices laid down by the Margatma

lead to true knowledge of the HURAY.

Man should know that in Soul there is being, knowing and

seeing. In the mind there is nothing more than thought,

volition and analysis, while in the body there is only action.

All who become the channel for God will translate the

VARDAN into the physical, and spread peace to those concerned.

Mind is the intermediate link between Heaven and Earth;

therefore, it is good to use the mind as an instrument, allow-

ing the spirituality of God to flow to all living creatures.

Being an instrument of God, one asks not for solace, but

only to give solace; one asks not for peace, but to give peace;

and one asks not for happiness but, seeks only to give happi-

ness.

The lives of the saints from the ancient Order of the

Boucharan remind man that everyone can make his life sub-

lime, while in the flesh. There is no mystery for him to

seek, for all is as clear as the morning sun. Man must awaken* Sastas : Verses.

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and rise, tread the path of VARDAN carefully and with perse-

verance until he has reached the great goal, with no thought

of rest.

If you aspire after Truth, come, follow the Margatma ;

practice the spiritual exercises of VARDAN, experiment and realize

the purport of the divine Teachings. Do not praise nor con-demn the works of VARDAN until Its Truth is realized.

Man is a creature but so is the god who rules the universes

of matter. This god is the binding principle, whom those in

VARDAN designate as the Kal, or Maha Kal. He is the supreme

deity of all the known regions of the physical universe.

Bound as he is, he binds all.

The idea of bondage comes from him and his Ahankar.

He is the ruler of the spirito-material worlds and as long

as the unawakened Soul finds Itself inhabiting the realm

of Kal, It cannot dream of release from the fetters of the

Kal that decrees all Souls should remain bound. There are

always three bodies ; causal, mental and gross. It is the will

and the struggle of Soul to become free.

Ordinarily Soul is confined to the planes of the lower

worldsthe physical, astral, causal, mental, and subcon-

scious. He is also confined in the fetters of a three-conditioned

consciousness called wakefulness, dream state, and dream-

lessness. While encased in the bounds of the lower worlds,

Soul has to be content with living in these conditions of Kal.

The awakened Soul, though, performs Its functions in

the spiritual worlds while living in the physical state. This

is the being that lives within the physical body. It is here

that he enjoys the foods of his senses, the body functions,

and that which comprises life upon this plane of the material

universes. This is the manner and life of the VARDAN chela,

for he takes all within this life and enjoys it, knowing that

he is dead here and will not be fully alive until the body

dies. Nevertheless, he does not reject the experiences of the

physical senses and the body.

The Atma, living in the dream-consciousness of the psychic

states, enjoys the subtle things of life, as thought, emotionaljoy, intellect, and mind stuff. All this is essential for the

bodies of the psychic world, the astral, causal and mental

planes. When Soul takes mastery over these states through

dreaming, It becomes the supreme ruler of Its own universe.

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The third state possesses neither wakefulness nor dreams.

It is absorption in the state of being I AM! There is a con-

sciousness of self-knowing, that the Atma has become an

inhabitant of the world of Sat Nam. All the bodies the Atma

has used on the planes of the worlds below are at rest, are in

a dreamless, sound sleep. But the Atma is full in Itself, wise,and all knowing about Itself. It enjoys the ecstacy of this

high world and has the power to move wherever desired,

to any plane of God below or above.

All existing life sprang out of the VARDAN, and exists

only by the presence of the VARDAN. In the beginning there

was nothing but the VARDAN, the Word of the HURAY;

unmanifested It was, and from thence It arose into mani-

festation. The power within the VARDAN was polarized, and

from It the vibrations of the VARDAN proceeded gradually, and

innumerable worlds rushed forth into life and shape, as do

bubbles rising from the bottom of a deep spring in globular

forms.

Motion and action are always in the form of a curve, and

from these curvilinear motions or vibrations, were created

spheres upon spheres in the psychic worlds below the Soul

plane.

The VARDAN is rooted and grounded in all lifehe, she, it,

I, thee and thou. It is here, there, and everywhere; per-

meating all directions, East, West, South and North; above

and below; everywhere, in all seasons. All personalities and

impersonal things have their existence in the VARDAN. The

VARDAN is the symbol of individuality, the sound and the light.

It is the music of the spheres, the light of lights. It is the

theories and practices of all things. The creator, creation

and creatures are only the VARDAN.

Some scriptures describe the VARDAN as the Word, the Ego

principle permeating the universes. It is all that and some-

thing more as well. All that IS, that will be, and that was,

is nothing but the VARDAN. All find expression in the VARDAN, the

Word. All is manifested in the VARDAN and by the VARDAN.

All are represented by the VARDAN. It is explicable. It isinexplicable. It is the personification of the. HURAY. It is

the essential whole and the essential part of the HURAY

speaking and giving life to all life. It is divisible and indi-

visible, limited and unlimited, thought and no-thought, vision-

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ed and unvisioned; these are nothing but the VARDAN. It exists

as the very essence in the motor and sensory currents of

the physical, and in the mental and thought faculties as the

very heart of each, and their existing life. It is the cause

of all actions and deeds, and is the effect of all causes.

Thus, the VARDAN is the creative-principle proceeding byagitation of motion in the polarized throne of the HURAY

throughout the worlds and universes. It pervades everything,

for nothing can exist without the VARDAN. As threads in cloth

are woven and interwoven, as the particles of water fabricate

the sea, all things in the spiritual worlds and all things in the

material worlds are woven and fashioned of the VARDAN. All

in existence whether entire or in parts, is the VARDAN only.

VARDAN is the embodiment of all attributes of life, of spiritual

enlightenment, of vitality and vibrancy. It is endowed with

vibrancy. It is endowed with intelligence as opposed to Jad,

or materialism, and is the principle which finds expression

in the word Chaitanya, which in Sanskrit embraces all

things noted here.

The VARDAN descends and ascends in vibratory currents,

producing life in all forms; producing music inherent and

inborn that gives joy to the heart of those who have the

power to hear Its melody. The middle aspect of VARDAN is light,

and Its lower aspect is intelligence. It vibrates and reverber-

ates through all worlds. Within the higher worlds It creates

the sound, the music of life; within the psychic worlds It

creates light, and in the worlds of matter It creates intelli-

gence.

All in all, It creates, sustains, and gives freedom to that

chela who is able to hear the music of the HURAY, to see

the light of the worlds and to know with the intellect. With

this comes freedom, the liberation that brings to Soul the

very essence of happiness. This is the true freedom, the

true happiness, and the true knowledge of God.

The liberation of Soul from Its gross body is the freedom

which man has sought for centuries, in each reincarnation,

millions and millions of times repeated. Ever hoping to findperfection in some path of God, but never succeeding until

he reaches and accepts the Margatma. That perfection within

him is recognized by the Margatma; he is taken under his

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protection as the hen takes the baby chick under its wing to

keep the world from crushing it.

By his nature, man can only grasp a particle of the totality

of the HURAY by knowing and experiencing the God-state,

but can also realize IT even more fully by directly linking up

with Truth in such a way that the knower and the knownare one. This is possible because human consciousness is

dual. Man has two selves: the human ego, the self of which

he is primarily conscious, considered erroneously as his real

self ; and the non-phenomenal self, the real self, the eternal

Atma, the divinity within him. It is possible for man, if he

so desires and is prepared to make the necessary effort and

sacrifice, to realize and identify himself with the Atma Sarup.

In doing this he is identified with, and comes into, the true

knowledge of the totality of the HURAY.

Man must know that when he seeks God, he cannot find

IT. He must know that he cannot touch God. Nor can his

mind exceed IT. But when he no longer seeks God, then IT

becomes a recognized part of himself ; IT is always with him.

He will come to know that God is a reality that has always

been with him and has never left him; he cannot see IT

because IT is hidden by the external senses that are used

to see the world. These senses are not available in the inner

world, for they have no use beyond matter. The inner senses

are able to see all the outer world and the inner world. It is

only by the use of the inner senses that the chela can find

God, never by seeking IT with the outer equipment.

When man comes to apprehend things as they really are,

and not as they seem to be to his limited perception, then he

can know God. Not only will he then enter into state of

being, but will enter into the immortality of the Atma and

be transformed. He will become the Kitai, the enlightened

one. This is the second stage of initiation on the path of VARDAN.

Reality is One, though religions call it by various names.

This is what the sages have said to be One in asserting the

interiority of divinity in Soul. This inner essence, the spark

of divinity which is of the HURAY, is always hidden, forIT exists at a higher level of human life as the potential of

God in man. For it to become Truth, there must occur the

divine birth, the actual realization within Soul. It is then

that man is raised to the Kingdom of God.

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The language of man cannot truly begin to describe the

sacred worlds of God, only the language of the senses can.

His speech cannot be that of a spiritual Volapuk*, but is

limited, and contained in a space-time continuum. The man

who can express his experiences in the realm of God does

so by expressions of his deeds and shining countenance, notby words alone.

The VARDAN is not contained in space-time measures for It

is out of space and time, and different in kind and degree

from the worlds out of which the language of man is fashion-

ed to describe the experiences of the senses. Thus the Margatma

can only describe the glories of the HURAY in an environ

of polarity with a language of opposites non personal and

personal, supernatural and natural, subjective and objective,

without and within. Each is Truth within its various spheres,

within the different levels of significance and awareness;

but none, alone or combined, can express complete Truth.

The Truth found in God is without opposites, while the con-

flicts of time and space are ever present in the worlds of

physical phenomena.

The HURAY, like freedom, must be won and re-won

many times for freedom is an elusive element within the

physical realms. This freedom is the ultimate reality of

life, the ultimate result accumulated over the millions of

incarnations of Soul on the physical plane. Upon meeting

with the Margatma the acolyte, the seeker of God, becomes

the chela. The living VARDAN Master is the HURAY mani-

fested upon earth and designated to gather up all Souls

that are ready and take them into the heavenly worlds again.

He who is willing and voluntarily gives up his life for the

sake of the VARDAN is taken up to the glories of God now. He

gains freedom within a flash, yet as long as he is in the

temple of flesh he will have to win his way back into heaven

many times without ceasing, never giving up in the face

of hardships and suffering which the Kal Niranjan lays

upon him while he lives in this world. So he who will lay

down his life for VARDAN will gain life everlasting, life eternal.The only way the chela can attain peace of heart and rid

himself of all burdens of karma, is through the VARDAN. By

*Volapuka silent one, capable of expression without limits.

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his own efforts to leave this worldly state of consciousness

and travel into the realms of the HURAY can a purified

vessel, a channel for God, live in this world of matter while

at the same time dwelling in the timeless spheres.

Understanding is without form and must be used. The chela

must realize this for he seeks for the most part in the outerworlds, the arena of matter, space and time. The realization

that understanding is a human means for gathering and

storing impressions and experiences in the physical world,

brings Soul to the HURAY and the old knowledge of the

spiritual realm. Only the single-minded actualizes his true

potential and understands that understanding is for himself.

It is not the same for all Souls, but differs with each.

There is no way to the HURAY except through the

Margatma. This is the greatest understanding that Soul may

reach, but it must be direct knowledge, and not given him

by another. So it is found that in Soul there is no ultimate

knowledge but of Itself. This is what is sufficient for Soul and

gives It immortality. Therefore, any speculation or philo-

sophy about the HURAY is useless and meaningless for

the human consciousness because IT cannot be seen, heard

nor reasoned.

The only way the human state can express God, speak of

IT, or describe IT, is in relation to the Kal. The lower element

will not allow the essence of God to come through clearly

to human minds. God can force ITS own way, but only in dire

cases of necessity will the HURAY express ITSELF in this

world. This condition endures until the human element is

conquered and Soul becomes One with One, when the two

naturesthe human and the Divineare united. This is

when the Divine overcomes the worldly self and makes

ITSELF known in the physical state. Few, if any, can find

this state; fewer still ever solve the problem and attain

this higher spiritual state of the supernatural life.

The state of God-Realizationattainment of the higher

spiritual state of the supernatural lifeis realized only in

the personal aspect. This aspect is hinted at in all religionsof the world. The idea of the HURAY as both impersonal

and personal in VARDANKAR is expressed in the distinction

noted between the ultimate Godhead, which is attributeless,

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and the Margatma, whose characteristics include the Trinity.

Those who have earned the titular distinction of Margatma

serve their time in this world as the living VARDAN Master, to

gather up Souls and return them to their original home,

the God-Realm. For it was there they were created in Soul

form and sent forth into the lower worlds along the grandcircle route to take on the body form, life after life, until

they eventually attained the spiritual awareness to recog-

nize the Margatma. He brings them into this world, and has

been with them ever since their first birth into the spheres

of time, matter and space. Few ever recognize the Margatma,

until they reach that certain position on their long journey

through time and space when the scales fall from their eyes

and he is seen in all his light and glory.

All earthly religious leaders fail with the majority, be-

cause they are not able to explain with precision the way

of God. Few if any, know the way of VARDAN. If they do, fewer

still know it in a way to get it across to those who are

hungering for the worlds beyond. Whosoever tries to explain

the VARDAN without true experiences in the God-Realm will

not succeed. Whosoever shall have the opportunity to give

and to teach VARDAN with experiences in God, shall be successful.

He who has not been in tune with the VARDAN applies his

knowledge to the pursuits of temporary gains and sensuous

enjoyment, but the more spiritual realize that body and

mind are but the outer and inner garments of Soul. The

ignorant continually find themselves in touch with Kal at

the lower level, while the spiritually enlightened find them-

selves in touch with the VARDAN at the higher level.

Soul is identified with the VARDAN, the essence of God, for

Soul is that divine part of God which dwells in every man.

The vibration of the solar sound unveils the true objective

of Kal, but the Sounds of VARDAN reveal the divine reality of

God within man.

It is only with the help of the Margatma that the chela

can come to such a spiritual level of awareness that he can

differentiate between the state of phenomena and the know-ledge of the noumenon. Thus the VARDAN is a self-manifesting

power independent of living forms. All living forms are

composed of IT, and all living forms are nothing without IT.

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VARDAN functions in the consciousness, the life states, and

the embodiment of forms in cohesive unity because of the

ties of love that unite them. This is not the same love as we

find existing between human states of consciousness. The

latter type involves love and death, for whosoever shall love

another in the human state shall find death. Love should notbe given in the human state from one to another unless

it is done in a disinterested way. This distinct human love

always destroys, while the superior spiritual love gives

increasing life. The VARDAN forms the consciousness in man and

spiritual love lifts and unites Soul with God. This is at once

an impersonal and universal action, and those who have

reached this state are known as the Boucharan Masters.

The spiritually blind grope through life in unhappiness,

fear and uncertainty. Mentally paralyzed, they seek the false

security of dogma, superstition, social approval, national and

personal pride, and temporal honor. Living in the limited

awareness of the intellect and in the sensuous state of the

physical environment, their lives are darkened by a deplor-

able ignorance of the spiritual self and their inherent divinity.

It is the VARDAN that awakens man to full realization of his

divine nature. Nothing else is capable of doing this. All those

who seek this realization from the varied religions, cults

and isms will meet with failure. Only the VARDAN can trans-

form the human state of consciousness into divine Self-

Realization, and gradually lead Soul on to the God state.

To a man who has achieved Self and God-Realization, all

religions, all philosophies, become just so many paths leading

to the VARDAN. Through any of them, the seeker of God can

reach the divine VARDAN, the immaculate path to the Ultimate

Reality. To the man who has touched the robe of God there

is no distinction of race or belief, no consciousness of nation-

ality, and no religious difference. The VARDAN has cleared away

all conflicts and oppositions from his mental processes.

Each created form of life, by its own nature, longs for

the perfection of the HURAY. It yearns for its well-being

in the spiritual worlds, not the material worlds. It aspiresfor the perfection of the Divine One, graciously brought

about by ITS Grace.

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The most perfect object of love is the HURAY, for ITS

glory is shown only to those who are able to receive ITS

revelations. IT is hidden from those who are entrapped in

the snares of their own weaknesses and who, in the hands

of Kal Niranjan, remain the docile captive.

The HURAY manifests ITSELF to the elect in this worldin diverse ways, and these elect become the chosen people.

Followers of the path of VARDANKAR are the chosen ones

whom God has selected to return again to the heavenly

realm and become His co-workers. They are the fortunate

ones, the triumphant who have gained victory over the wiles

of Kal Niranjan and who will reach the heavenly worlds again.

This beyond lies on the far side of cosmic consciousness,

yet IT is attainable to all who will make the effort to find IT.

IT is the transcendent, so magnificent in ITS scope and great-

nessin comparison with the material universesthat the

ego, the other worlds, and all therein are but pretty things

against ITS immeasurable majestic background. IT supports

the universal activity of life. IT embraces life with vastness,

or rejects it from ITS infinitude.

The VARDAN is the path, and to walk IT is the enduring and

unchanging way. All other ways are changeable and not

reliable, for they can lead one only to the upper psychic

planes. VARDAN is the non personal and the personal path which

takes the chela into the heart of God. Whatever is possible

for the chela will be found on the way that is the highest,

the VARDANKAR way, and no one may trod this path unless

he is escorted by the Margatma.

The three aspects of. the HURAY are different from the

Trinity of Christianity and Hinduism, and also different from

the Trikaya of Buddhism, since it covers all things in life.

The triple aspects are the three bodies of the Margatma.

First there is the absolute primordial, the eternal Margatma,

called the clear voice of God, which dwells in the heart of

the Ocean of Love and Mercy. There is no way to compare

this with anything in Christianity, Hinduism or Buddhism.

Second is the body of glory; the VARDAN, the Cosmic Spirit,the Sound Current that which is in all life, giving existence

to all things.

Third is the body of manifestation, the transformation,

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the historical Margatma. This is the living VARDAN Master in

every age, who is the Eternal One, the bodily manifestation

of the HURAY.

The eternal Margatma is the bodily manifestation of the

historical Margatma and is the aspect in which the Divine

One becomes incarnate in human form. The historical Margatmapossesses the same qualities as the Divine One in ITS

second aspect, and manifests them as far as they can be

manifested within the limitations of human nature within a

definite point of history.

Man must build upon the VARDAN, never on the Kal. When

one is working with the Kal, he becomes paralyzed in his

upward climb and is continually working on a destructive

basis. Most Souls in the lower worlds are living in this sort

of void. This is described by the Buddhists as Nirvana, the

Void that is so highly praised. The main principle of karma

is based on the Kal power, on destruction.

It is an axiom of VARDAN that whosoever tries to serve human-

ity will be a failure, but he who is willing and serves God is

always a success in life. Few realize that the man who says

his great desire is to serve mankind, is speaking from the

level of the Kal forces. It is one of Kal Niranjan's greatest

traps to make one feel he is serving his fellow man. All those

who heal the physical and mental aspects of man, who bring

prosperity to man, who seek after peace for mankind, are

deceived by the Kal forces into believing that this is God's

design and will.

He who believes in social reforms for man is doomed to

the lower levels of the astral world, for this is but the work

of the emotional body, which is the astral body, working under

the direction of the Kal forces. When the chela's spiritual

eyes are opened he begins to see that the vast majority of

works listed are labeled as social forces such as poetry, art

and music, have been created by the mind and are the Kal

works of the astral plane, not of the true spiritual worlds.

The Margatma is the distributor of karma in this world

and what he says is the word of the HURAY. All the Lordsof Karma are under his hand and must do as he directs.

Hence, VARDANKAR is the spiritual refuge for all Souls.

All are under the Margatma, although few recognize and ac-

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cept him as the spiritual avatar of the age. The spiritual body

of the Margatma is always with all people at all times, and

cannot be replaced because some religions have a different

name for him.

He has been the spiritual head of the world since its

creation, manifesting physically to different races at differentperiods of human history as the vehicle for the HURAY in

the form to which they are most accustomed and by the

name familiar to them. If the people are Hindu, he has ap-

peared as Krishna, Buddha, or Vishnu, so they would know

him. He is Zeus to the Greeks; Jupiter to the Romans;

Osiris, Amun Re and Aton to the Egyptians; Jehovah to

the old Judean ; Ishtar to the Babylonians; Varuna to the

Aryans ; Jesus to the Christians ; and Allah to the Moham-

medans. He has appeared to all in every age of this world. He

is the secret force behind world historical events. None can

escape the HURAY, and none be higher in this world and

other worlds than the Margatma, the Divine One, who is the

manifestation in body form of the eternal Margatma.

The Margatma will rebuild the temple and gather in the

Souls who wander in darkness. He places before each Soul

the two ways : the way of life, and the way of death. The

moment comes when no man can resist the summons. Where

can man escape death ? There is no place he can go except

to God, to escape death. He cannot escape death while he

is in the physical state, for there is no charm against it.

The VARDAN of ITSELF is a whole sovereign-state, a condition

of spiritual thought bound together by the idealism and love

of ITS own peoples. The universes of the HURAY are com-

plete with a hierarchy of highly evolved beings who govern

all the worlds according to the laws of their own worlds,

and in accord with the will of the HURAY. The only dif-

ference between the spiritual hierarchy and the structure

of the governments of the physical world is that the HURAY

is a monarch in its government of the worlds. He rules

singularly and by divine nature. There are no democratic

principles found here, and we either live according to theDivine Laws or become rebels and resist. Then we suffer

whatever results by dwelling in the world of matter and being

a subject of Kal Niranjan, king of the negative force.

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When man is able to leave his physical state of conscious-

ness and travel in the inner worlds, he comes to that state

where he passes the beyondand suddenly he finds there

is no state of consciousness existing in such a place. He

is beyond the Void of Buddhism, the Heaven of the Christians,

and the world of No Thing of Jainism. He is in the state ofpure Being, if there is a vocabulary capable of describing it.

Language and sound fail him.

The whole fabric of mankind is in the prison of society and

self. This is a tragic existence controlled by Kal Niranjan

in life after life. The Kal is the prison warden and those who

attempt to escape are usually independent. They believe

in God, are stubborn and rambunctious; yet they, too, en-

slave themselves ever more securely in the prison of the Kal.

Man is both an exile and a prisoner, and his blindness is

a darker imprisonment still. The inescapable confinement

of Soul within this world is due mainly to the religion It

follows. The church has become man's illusion and comfort.

He parades before all people as righteous and 'spiritual, but

he is likened unto a rotten apple where the peel has a glossy

shine but the inner part is filled with worms.

The physical infects the body, and the astral infects the

body and mind. Both also infect the causal body. But then

the physical will infect the body, the astral infect the

physical, the causal infect the astral and body, and the mind

will infect all.

In the relationship that men have with one another, it

is found that the astral and the mental have the greatest

vitiative effect upon others. Those who stir up the astral

waves and create disturbances among the human races suffer

terribly without knowing what they did or how they did it.

This is the danger of the psychic worker in this world. Be

aware and do not have anything to do with them, for your

ignorance will not be acknowledged nor be a reason for

mercy when you face the Judge of the Dead. Your record

here is what it is and your next assignment, unless you are

under the protection of the Margatma, will bring about morelives and further hardships, as one who violated the laws

of the HURAY.

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The mind infected by the Kal acts as a channel for the

negative agent and infects other minds. The Kal elements

which pour through the mind into the minds of the other

persons become a poison which spreads from the youth to

the elderly. No one living in the human consciousness is

ever free from this unless he is under the protection of theMargatma. Age believes that it is triumphant because it has

wisdom, but this is because the Kal wants the elderly to

believe this; and the youth live in the rebellion of blindness

because Kal has set its course this way. None are free unless

they follow the path of VARDAN. Religion will not save them,

but will enslave all who follow it. Philosophy will furnish

only a balm and salve for those who want to follow this

never-successful path.

The Margatma is the messenger of the Absolute. There are

none before him and there will be none after him. All those

who come to him in the present age have been with him

since their advent into the world. He has developed them

to this state of spiritual development so that by now they

have reached the level wherein their recognition of him

is apparent. He is able to accept each chela for what he is,

and then put his feet on the path to reach the state of

God-Realization within this lifetime.

Not all chelas under the Margatma will necessarily reach

the state of either Self-Realization or God-Realization within

this lifetime. Should the Margatma leave this life in his phy-

sical form before he has completed his duty with them, he

will reappear again here on earth in another body to finish

his task. He comes again and again in every age to take

up the task of salvation with every Soul that reaches out or

has reached out to him in some life. His duties with each

Soul never ceases; he is to take each back into heaven to

become the co-worker with God. He has never left any Soul

who has made contact with him, sometime, somewhere in

the past, or in this life. Once Soul has made the slightest

degree of contact with the Margatma, there is never any

parting between them. He becomes as close to his loved onesas their own heartbeat, as their own breathing.

The body of the Margatma is the VARDAN. This is the essence

of God which flows out from the Ocean of Love and Mercy,

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sustaining all life and tying together all life forms. This

is the consciousness of God, the very fluid that man lives

upon. It is the highest form of God energy, and the greatest

level of consciousness. The body form is merely the vehicle

through which the VARDAN flows to uplift all life which comes

in touch with the world. Without the body of the Margatmawithin the universes, things would wither away and die.

The Margatma liberates Soul from the grasp of the Kal

forces. He is the good that dwells in the heart of every

mortal creature. He is the beginning, the life-span and the

end of all mortal creatures. He is the radiant sun, the wind,

the stars of the night and the moon. He is the King of heaven,

of the sense organs, of the mind, of the consciousness of

living. He is the spirit of fire, the spirit of the mountains,

leader of all priests,

shariyat ki huray book one

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